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326. (200-212, and 265-275; and that hence there is a certain harmony in their speech, n. 242; also that the sound of the speech of angels corresponds to their affections, and the articulations of sound, which are the expressions, correspond to the ideas of the thought that is from the affection, n. 236, 241; and, moreover, in the Arcana Coelestia 1648, 1649, 2595, 2956, 3350, 5182, 8115.) Hence it is clear that the harmony of singing, and also the musical art, which can express the various kinds of affections, and be applied to things or circumstances, are from the spiritual world, and not from the natural, as is supposed (concerning which see also the work concerning Heaven and Hell 241).
[2] This is the reason that many kinds of musical instruments were used in sacred worship among the Jewish and Israelitish nation, of which some had reference to the affections of celestial good, and some to the affections of spiritual good, and to the joys thence, which were spread abroad. The stringed instruments had reference to the affections of spiritual good, and the wind instruments to the affections of celestial good, to which also singing with songs was associated, by which things agreeing with the sounds of the affections were formed. All the psalms of David were of this nature, therefore they are called psalms (psalmi), from playing, (psallere), and also songs. From these considerations it may also be evident why it is said that the four animals and twenty-four elders had harps, and also sang this song.
[3] That singing and to sing a song, signify acknowledgment and confession from joy of heart, appears from the following passages. In Isaiah:
"In that day thou shalt say, I will confess Jehovah, O God of my salvation, I will trust, I will not be afraid; for Jah is my strength and song; Jehovah was my salvation. Then ye shall draw waters out of the wells of salvation. And in that day ye shall say, Confess Jehovah, call upon his name, sing unto Jehovah. Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee" (12:1-6).
Thus is described confession from joy of heart on account of the Lord's advent, and His Divine power in saving the human race. That it denotes confession is evident, for it is first said, I will confess Jehovah, and also, afterwards, confess Jehovah. The confession, that the Lord from His Divine power would save mankind, is described by these words, "God of my salvation, I will trust, I will not be afraid, for he is my strength, he also was my salvation. Then ye shall draw waters out of the wells of salvation in that day; great is the Holy One of Israel in the midst of thee." In that day, denotes when the Lord shall come; the Holy One of Israel is the Lord; the joy thence, which is the joy of confession, is described by, Sing unto Jehovah, cry out and shout, thou inhabitant of Zion; the inhabitant and daughter of Zion denote the church, where the Lord is worshipped. The song Jah, signifies the celebration and glorification of the Lord.
[4] In the same:
"Sing unto Jehovah a new song, his praise, O end of the earth. Let the wilderness and the cities thereof lift up their voice, let the inhabitants of the rock sing, let them shout from the top of the mountains" (42:10, 11).
Here also the Lord's advent is treated of, and the establishment of the church among those who were outside the church or with those where the Word was not, and the Lord was not before known. To sing a new song, signifies confession from joy of heart; to sing praise, O end of the earth, signifies the confession of those who are remote from the church; the end of the earth is where that which pertains to the church terminates, the earth denoting the church; the wilderness and the cities thereof which lift up the voice, signify those with whom there is no good because there is no truth, which they nevertheless desire; the inhabitants of the rock, signify the good of faith pertaining to them; the top of the mountains, signifies the good of love pertaining to them; to sing and to shout, signify confession thence from joy of mind and heart.
[5] In the same:
"Jehovah shall comfort Zion; he will comfort all her waste places; and he will make her wilderness like Eden, and her solitude like the garden of Jehovah; joy and gladness shall be found therein, confession and the voice of singing" (51:3; 52:8, 9).
These words also refer to the Lord's advent and the establishment of the church, which at that time was vastated or destroyed. By Zion is signified the church where the Lord is to be worshipped; by her waste places is signified a lack of truth and good from a want of knowledge; by making her wilderness like Eden, and her solitude like the garden of Jehovah, is signified that they shall have truth and good in abundance; wilderness is predicated of the want of good, and solitude of the want of truth; Eden signifies good in abundance, and the garden of Jehovah signifies truth in abundance. Because singing and a song signify confession from joy of heart, therefore it is said joy and gladness shall be therein, confession and the voice of singing; the voice of singing denoting [the same as] a song.
[6] In Lamentations:
"The elders have ceased from the gate, the young men from singing. The joy of our heart has ceased" (5:14, 15).
The elders have ceased from the gate, signifies that those who are in truths from good, or, in the abstract, truths from good, by which introduction into the church takes place, are no more; the young men have ceased from singing, signifies that truths themselves are deprived of their spiritual affection, and thence of their joy; and because this is signified it is said, "The joy of our heart has ceased."
[7] In Ezekiel:
"I will cause the noise of thy songs to cease; and the sound of the harps shall be no more heard" (26:13).
The noise of the songs signifies the joys of confessions; the sound of the harps signifies gladness from spiritual truths and goods.
[8] In David:
"Jehovah is my strength and my shield; my heart rejoiceth, and with my song will I confess him" (28:7).
Because a song signifies confession from joy of heart, therefore it is said, "my heart rejoiceth, and with my song will I confess him."
[9] In the same:
"Sing, ye just in Jehovah. Confess Jehovah upon the harp; sing unto him with an instrument of ten strings. Sing unto him a new song; play excellently with a loud noise" (204, and that the harp and psaltery are predicated of those who are in spiritual good, n. 323. And because singing denotes confession from the joy arising from those loves, therefore it is said, "Confess Jehovah, sing unto him a new song." The exaltation of joy from its fulness is signified by play excellently with a loud noise.
[10] In the same:
"I will praise the name of God with a song, and will magnify him by confession" (Psalms 69:30).
Again:
"When I shall have gone with them to the house of God with the voice of singing and confession; the multitude keeping holiday" (Psalms 42:4).
Again:
"Confess ye Jehovah; call upon his name. Sing unto him, sing psalms unto him" (Psalms 105:1, 2; 149:1).
Again:
"I will confess Jehovah according to his justice; and I will sing unto the name of Jehovah most high" (Psalms 7:17).
Again:
"My heart is fixed, O God, my heart is prepared; I will praise. Awake, my glory; awake, psaltery and harp. I will confess thee, O Lord, among the nations; I will sing unto thee among the peoples" (Psalms 57:7-9).
Because to sing a song signifies confession from joy of heart, therefore in these passages two expressions are used, to confess and to sing, confession and a song, the voice of singing and of confession.
[11] Where the Lord's advent is treated of a new song is spoken of, and that the earth, the sea, the field, the forest, the trees, Lebanon, the wilderness, and many other things, should rejoice and exult, as in the following passages: In David:
"O sing unto Jehovah a new song. Make a loud noise unto Jehovah, all the earth; play, rejoice, and sing, with the harp and the voice of a song; with trumpets, and with the sound of the horn, make a loud noise before Jehovah the King. Let the sea and all the fulness thereof give forth a sound; the world, and they that dwell therein. Let the floods clap their hands; let the mountains be joyful together" (Psalms 98:1, 4-8).
Again:
"O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Sing unto Jehovah, bless his name; make known his salvation from day to day. The heavens shall be glad and the earth shall rejoice; the sea shall be moved and all the fulness thereof; the field shall exult and all that is therein, then shall all the trees of the forest sing" (Psalms 96:1, 2, 11, 12).
Again:
"Sing unto Jehovah a new song, his praise in the congregation of the saints. Let Israel rejoice in his makers, the sons of Zion in their King. Let them praise his name in the dance; let them sing praises unto him with the timbrel and harp" (Psalms 149:1-3).
In Isaiah:
"Sing unto Jehovah a new song; his praise, ye ends of the earth. Let the wilderness and the cities thereof lift up the voice " (Isaiah 43:10, 11).
Again:
"Sing, O ye heavens, for Jehovah hath done it; shout, ye lower parts of the earth; break forth into singing, ye mountains, forest, and every tree therein; for Jehovah hath redeemed Jacob, and hath shown himself glorious in Israel" (44:23; 49:13).
The subjects treated of in these passages are the Lord, His advent, and salvation by Him; and because these things were about to take place, therefore a new song is mentioned; the joy thence arising is described not only by singing, playing, making a loud noise, being joyful, clapping the hands, but also by various musical instruments, which in sound are in agreement. So also that the rivers, the sea, the field, the forests, the trees therein, Lebanon, the wilderness, the mountains, and many other things, should rejoice, exult, be joyful, sing, clap the hands, and cry aloud together.
The reason why similar things are predicated of those objects is, because they signify such things as pertain to the church, and, consequently, such things as the man of the church possesses; the rivers, the things of intelligence; the sea, the things of science, which are in agreement with truths and goods; the field, the good of the church; forests, the truths of the natural man; the trees, knowledges; Lebanon, spiritual truth and good; the wilderness, the desire of truth that thence good may be attained; and the mountains, the goods of love. All these things are said to sing, to make a loud noise, to rejoice, to cry aloud and clap the hands, when they are from heaven, for then heavenly joy is in them, and thereby in man; for man is not in heavenly joy unless those things which he possesses, which are truths and goods, are from heaven, hence the joy of heart, which is truly joy, and the joy of the man with whom these things are. It is, consequently, evident why it is that the same is said of them as of man, namely, because joy is in them and thereby in man; such joy is in every spiritual and celestial good, and thence in those with whom those goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the goods and the truths thence, which are from Him with man, and thereby into the man, and not into the man destitute of or without them. Those goods and the truths thence are what from influx out of heaven exult, rejoice, make a loud noise, sing, play, that is, are glad, and thence [affect] the heart of man.
[12] Because there are various affections of good and truth, and each expresses itself by an appropriate sound, therefore in the Word, especially in David, various kinds of instruments are mentioned, by which similar affections are signified. He who has become acquainted with the internal sense of the Word, and at the same time with the sounds of the instruments there named, may know the particular affection that is there signified and described; the angels know this from the mention of them alone, and at the same time from the thing described there in its own expressions, when one reads the Word. Thus, for example, in David:
"Clap your hands, all ye peoples; sing together unto God with the voice of a song; God is gone up with a shout, Jehovah with the voice of a trumpet; Sing unto God, sing unto our King, for God is the King of all the earth; sing ye with understanding" (Psalms 47:1, 5-7).
Again:
"They have seen thy goings, O God; the goings of my God. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels" (Psalms 68:24, 25).
Again:
"Shout unto God our strength; call unto the God of Jacob. Raise a song, and strike the timbrel, the pleasant harp with the psaltery. Blow the trumpet in the month" (Psalms 81:1-3).
Again:
"Praise God with the sound of the trumpet; with the psaltery and harp; with the timbrel and dance; with the lute and the organ, with the soft cymbals; and with the loud cymbals" (Psalms 150:1, 3-5).
All the instruments here mentioned signify affections, each its own, and this from the agreement of their sound; for it is the affections that produce the varieties of sounds with men, whence the affections are also known from the sounds, as said above in this article.
[13] To these observations I will add an Arcanum: the angels who in heaven constitute the Lord's celestial kingdom, draw the internal sense of the Word from the affection alone of a man when he reads the Word; this results also from the sound of the expressions in the original tongue. But the angels who are in the Lord's spiritual kingdom, draw the internal sense from the truths which the expressions contain; hence from the celestial kingdom, the man who is in spiritual affection has joy of heart; and from the spiritual kingdom, confession from that joy. The sounds of the musical instruments that are there mentioned, elevate the affection, and the truths from it. That this is so, those skilled in the art of music know. For this reason the Psalms of David are called psalms (psalmi) from playing (psallere), and also songs from singing; for they were played and sung with the sounds of various instruments. That they were called Psalms by David is known, because several of them are so inscribed. Those, however, that are called songs, are the following: Psalms 18:1; 33:1, 2; 45:1; 46:1; 48:1; 65:1; 66:1; 67:1; 68:1; 75:1; 76:1; [83:1;] 87:1; 88:1; 92:1; 96:1; 98:1; 108:1; 120:1; 121:1; 122:1; 123:1; 124:1 125:1; 126:1; 127:1; 128:1; 129:1; 130:1; 131:1; 132:1; 133:1; 134:1. Many other passages might be adduced from the Word respecting singing and a song, and it might be shown that they signify confessions from joy of heart; they are omitted because of their number; those adduced are sufficient.
326. Verse 9. And they were singing a new song, signifies acknowledgment and confession from joy of heart. This is evident from the signification of a "song," as meaning acknowledgment and confession from joy of heart, here acknowledgment and confession that the Lord in respect to the Divine Human has all power in the heavens and on earth. Confession respecting this is meant because this is what is here treated of. "To sing a song" signifies confession from joy of heart, because joy of heart, when it is in fullness, expresses itself in song, this it does because when the heart, and in consequence the thought also, is full of joy, it pours itself forth in singing, the joy of the heart itself through the sound of the singing, and the joy of the thought therefrom through the song. The kind of joy of the thought is expressed by the words of the song, which concur and agree with the matter that is in the thought from the heart; the kind of joy of the heart is expressed by the harmony, and the measure of this joy is expressed by the exaltation of the sound and the words in it. All these flow as if spontaneously from the joy itself, and for the reason that the whole heaven is formed according to the affections of good and truth, the highest heaven according to the affections of good, and the middle heaven according to the affections of truth; it is therefore formed also for joys, for every joy is from an affection, or from love; from this it is that in all angelic discourse there is a kind of harmony. (But these things can be more clearly known and concluded by what is said and shown in the work on Heaven and Hell, namely, that the thoughts and affections of angels go forth according to the form of heaven, n. 200-212, and 265-275; therefore that there is a kind of harmony in their speech, n. 242; also that the sound of the speech of angels corresponds to their affections; and the articulations of sound, which are the words, correspond to the ideas of thought, which are from the affection, n. 236, 241; also in Arcana Coelestia, 1648, 1649, 2595, 2596, 3350, 5182, 8115) From this it is clear that harmony in song, and also the power of musical art to express the various kinds of affections and to adapt itself to its themes, are from the spiritual world, and not from the natural as is believed (See also concerning this in the work on Heaven and Hell 241).
[2] For this reason many kinds of musical instruments were used in sacred worship with the Jewish and Israelitish nation, some of which had relation to the affections of celestial good, and some to the affections of spiritual good, and to the joys therefrom, respecting what was to be proclaimed. Stringed instruments had relation to the affections of spiritual good, and wind instruments to the affections of celestial good; to these was added the singing of songs, which gave form to the agreements of things with the sounds of affections. Such were all the psalms of David, therefore they are called psalms, from playing [psaltere], and also songs. This makes clear why the four animals and twenty-four elders are said to have had harps, and also to have sung this song.
[3] That "singing" and "singing a song" signify acknowledgment and confession from joy of heart is evident from the following passages. In Isaiah:
In that day thou shalt say, I will confess to Jehovah; O God of my salvation, I will trust, I will not dread; for Jah Jehovah is my strength and psalm, He is become my salvation. Then shall ye draw waters from the fountains of salvation. And in that day shall ye say, Confess ye to Jehovah, call upon His name, sing psalms unto Jehovah. Break forth and shout, thou inhabitant of Zion, for great in the midst of thee is the Holy One of Israel (Isaiah 12:1-6).
This describes confession from joy of heart because of the Lord's coming and His Divine power to save the human race. Confession is plainly meant, for it is first said, "I will confess to Jehovah," and again afterwards, "Confess ye to Jehovah." Confession that the Lord from His Divine power is about to save mankind is described by these words, "O God of my salvation, I will trust, I will not dread, for He is my strength, He is become my salvation. Then ye shall draw waters from the fountains of salvation in that day; great in the midst of thee is the Holy One of Israel;" "in that day" means when the Lord is to come; "the Holy One of Israel" is the Lord; consequent joy, which is the joy of confession, is described by "sing psalms unto Jehovah, break forth and shout, thou inhabitant of Zion;" "inhabitant" and "daughter of Zion" are the church where the Lord is worshiped; "Jah is my psalm" signifies here celebration and glorification of the Lord.
[4] In the same:
Sing unto Jehovah a new song, His praise, O end of the earth. Let the wilderness and the cities thereof lift up their voice; let the inhabitants of the cliff sing aloud, let them shout from the top of the mountains (Isaiah 42:10-11).
This also treats of the Lord's coming and the establishment of the church with those who were outside of the church, that is, with those where the Word was not, and the Lord was not before known. "To sing a new song" signifies confession from joy of heart; "sing praise, O end of the earth," signifies confession of those who are remote from the church, "end of the earth" meaning where that which pertains to the church ceases to be, "earth" meaning the church; "the wilderness and the cities thereof that shall lift up the voice," signify those with whom there is no good because there is no truth, and yet they desire it; "the inhabitants of the cliff" signify the good of faith pertaining to them; "the top of the mountains" signifies the good of love pertaining to them; "to sing" and "to shout" signify consequent confession from joy of mind and heart.
[5] In the same:
Jehovah will comfort Zion; He will comfort all her desolations, and He will make her wilderness like Eden, and her desert like the garden of Jehovah; joy and gladness will be found therein, confession and the voice of a psalm (Isaiah 51:3; 52:8-9).
This also treats of the Lord's coming and the establishment of the church, which at that time was laid waste or destroyed. "Zion" signifies the church where the Lord is to be worshiped; "her desolations" signify a lack of truth and good from an absence of knowledges; "to make her wilderness like Eden, and her desert like the garden of Jehovah" signifies that they shall have truth and good in abundance; "wilderness" is predicated of the absence of good, and "desert" of the absence of truth; "Eden" signifies good in abundance, and the "garden of Jehovah" signifies truth in abundance. As "psalm" and "song" signify confession from joy of heart, it is said, "joy and gladness therein, confession and the voice of a psalm," "voice of a psalm" meaning song.
[6] In Lamentations:
The elders have ceased from the gate, the young men from singing; the joy of our heart hath ceased (Lamentations 5:14-15).
"The elders have ceased from the gate" signifies that those who are in truths from good, or in an abstract sense truths from good by which there is admission into the church, are no more; "the young men have ceased from singing" signifies that truths themselves are deprived of their spiritual affection, and thence of their joy; and because this is signified it is said, "the joy of our heart hath ceased."
[7] In Ezekiel:
I will cause the tumult of thy songs to cease, and the voice of harps shall be no more heard (Ezekiel 26:13).
"The tumult of songs" signifies the joys of confessions; "the voice of harps" signifies gladness from spiritual truths and goods.
[8] In David:
Jehovah is my strength, and I am helped; my heart triumphs, and with my song will I confess to Him (Psalms 28:7).
Because "song" signifies confession from joy of heart, it is said "my heart triumphs, and with my song will I confess to Him."
[9] In the same:
Sing aloud, ye righteous in Jehovah. Confess to Jehovah with the harp, sing psalms unto Him with the psaltery of ten strings. Sing unto Him a new song, play well with a loud noise (204, and that "harp" and "psaltery" are predicated of those who are in spiritual good, n. 323; and as "singing" means confession from the joy arising from these loves, it is said, "Confess to Jehovah," "Sing unto Him a new song." The exaltation of joy from its fullness is signified by "play well with a loud noise."
[10] In the same:
I will praise the name of God with a song, and will magnify Him by confession (Psalms 69:30).
In the same:
When I shall have gone with them to the house of God, with the voice of jubilee and confession, the multitude keeping a festival (Psalms 42:4).
In the same:
Confess ye to Jehovah, call upon His name. Sing unto Him, sing psalms unto Him (Psalms 105:1-2; 149:1).
In the same:
I will confess to Jehovah according to His righteousness, and I will sing psalms unto the name of Jehovah most high (Psalms 7:17).
In the same:
My heart is prepared, O God; I will sing, and sing psalms. Awake thee, my glory; awake thee, psaltery and harp. I will confess unto Thee, O Lord, among the nations; I will sing psalms unto Thee among the peoples (Psalms 57:7-9).
Because "to sing a song" signifies confession from joy of heart, in these passages two expressions are used, "to confess and to sing," "confession and song," "voice of singing and voice of confession. "
[11] Where the Lord's coming is treated of, the expression "a new song" is used, and it is said that earth, sea, field, forest, trees, Lebanon, wilderness, and many other things, should "rejoice" and "exult," as in the following.
In David:
O sing unto Jehovah a new song. Make a loud noise unto Jehovah, all the earth; break forth, shout for joy, and sing psalms with the harp and the voice of a psalm; with trumpets, and with the sound of a cornet, make a loud noise before the King, Jehovah. Let the sea and the fullness thereof thunder; the world and they that dwell therein. Let the rivers clap their hands; let the mountains be joyful together (Psalms 98:1, 4-8).
In the same:
O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Sing unto Jehovah, bless His name; proclaim His salvation from day to day. The Heavens shall be glad, and the earth shall exult; the sea shall be moved, and all the fullness thereof; the field shall triumph, and all that is therein; then shall all the trees of the forest sing aloud (Psalms 96:1-2, 11-12).
In the same:
Sing unto Jehovah a new song, His praise in the assembly of the saints. Let Israel be glad in his makers, the sons of Zion in their King. Let them praise his name in the dance; let them sing psalms unto Him with timbrel and harp (Psalms 149:1-3).
In Isaiah:
Sing unto Jehovah a new song; His praise, O end of the earth. Let the wilderness and the cities thereof lift up the voice (Isaiah 42:10-11).
In the same:
Sing, O ye heavens, for Jehovah hath done it; shout for joy, ye lower parts of the earth; break forth into singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel (Isaiah 44:23; 49:13).
Here the Lord, His coming, and salvation through Him are treated of; and because these things were about to take place it is said, "a new song." The joy on this account is described not only by "singing," "singing psalms," "breaking forth," "being joyful," "clapping the hands," but also by various musical instruments of accordant sounds; also that the rivers, the sea, the field, the forests, the trees therein, Lebanon, the wilderness, the mountains, and many other things, should "rejoice together," "exult," "sing," "shout for joy," "clap the hands," and "cry aloud," together. Like things are predicated of these objects because they signify such things as are of the church, and therefore such things as are with the man of the church; "rivers" the things that are of intelligence; "sea" the things of knowledge [scientiae] that are in agreement with truths and goods; "field" the good of the church; "forests" the truths of the natural man; "trees" knowledges; "Lebanon" spiritual truth and good; "wilderness" a desire for truth that good may be gained, and "mountains" the goods of love. All these things are said "to sing," "to break forth," "to shout for joy," "to cry aloud," and "to clap the hands," when they are from heaven, for then heavenly joy is in them, and through them in man; for man is not in heavenly joy unless the things in him, which are truths and goods, are from heaven; from these is joy of heart that is truly joy, and from these is the joy of the man with whom they are. From this it can be seen why the like is said of these things as of man, namely, because joy is in them, and with man through them. Such joy is in every spiritual and celestial good, and therefrom with those with whom these goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the goods and thence into their truths that are from Him in man, and through these into the man, but not into the man who is destitute or devoid of them. These goods and the truths therefrom are what "exult," "shout for joy," "break forth," "sing," "sing psalms," that is, are glad because of the influx from heaven, and from these the heart of man is glad also.
[12] As there are various affections of good and truth, and each expresses itself by an appropriate sound, so in the Word, especially in David, various kinds of instruments are mentioned, which signify corresponding affections. One who knows the internal sense of the Word, and also the sounds of the instruments there named, can know what affection is there signified and described. The angels know this from the mere mention of the instruments when a man is reading the Word, and also from the matter described there in its own words. Thus, for example, in David:
Clap your hands, all ye peoples; shout unto God with the voice of a song. God is gone up with a shout, Jehovah with the voice of a trumpet. Sing psalms unto God, sing psalms unto our King, for God is King of all the earth; sing ye psalms with understanding (Psalms 47:1, 5-7).
They have seen Thy goings, O God, the goings of my God. The singers went before, the minstrels after, in the midst of maidens playing with timbrels (Psalms 68:24, 25).
In the same:
Shout with joy unto God our strength; shout unto the God of Jacob. Lift up a psalm, and strike the timbrel, the pleasant harp with the psaltery. Sound with the trumpet in the new moon (Psalms 81:1-3).
In the same:
Praise God with the sound of the trumpet, with the psaltery and harp, with the timbrel and dance, with stringed instruments and the organ, with cymbals of soft sound, with cymbals of loud sound (Psalms 150:1, 3-5).
All the instruments here mentioned signify affections, each its own, and this from the correspondence of their sound; for the affections are what produce the varieties of sounds with men, consequently from the sounds also the affections are known, as was said above in this article.
[13] I will add to this an arcanum: the angels who constitute in heaven the Lord's celestial kingdom, when man is reading the Word, draw from his affection alone the internal sense of it, which affection arises from the sound of the words in the original tongue; but the angels who are in the Lord's spiritual kingdom draw the internal sense from the truths that the words contain; therefore the man who is in spiritual affection has from the celestial kingdom joy of heart, and from the spiritual kingdom confession from that joy. The sounds of the musical instruments that are here mentioned elevate the affection, and the truths give form to it. That this is so is well known to those skilled in the art of music. For this reason the Psalms of David are called "psalms," from psallere [to play]; they are also called "songs" from singing; for they were played and sung with the accompanying sounds of various instruments. That they were called "psalms" by David is known, as most of them are so inscribed. Those that are called songs are the following, Psalms 18; 33:1,2; 45; 46; 48; 65; 66; 67; 68; 75; 76; [ Psalms 83;] Psalms 87; 88; 92; 96; 98; 108; 120; 121; 122; 123; 124; 125; 126; 127; 128; 129; 130; 131; 132; 133; 134. Many other passages might be cited from the Word respecting singing and song, and it might be shown that they signify confessions from joy of heart, but they are omitted because of their number; those already referred to are sufficient.
326. [Vers. 9.] "Et canebant canticum novum." - Quod significet agnitionem et confessionem ex gaudio cordis, constat ex significatione "cantici", quod sit agnitio et confessio ex gaudio cordis, hic agnitio et confessio quod Domino quoad Divinum Humanum sit omnis potestas in caelis et in terris; quod de hoc sit confessio, est quia de eo agitur.
Quod "canere canticum" significet confessionem ex gaudio cordis, est quia gaudium cordis se exserit per cantum quando id in suo pleno est: causa quod per cantum, est quia cum cor plenum est gaudio, et inde quoque cogitatio, tunc effundit se per cantum; ipsum gaudium cordis per sonum cantus, et inde gaudium cogitationis per canticum: quale gaudii cogitationis sistitur per voces cantici conformes et convenientes rei quae in cogitatione ex corde est, et quale gaudii cordis per harmoniam, et quantum gaudii ejus per elationem soni et in eo vocum. Omnia illa fluunt sicut sponte ex ipso gaudio, et hoc ex causa quia totum caelum formatum est secundum affectiones boni et veri, caelum supremum secundum affectiones boni, et caelum medium secundum affectiones veri; ita quoque formatum est ad gaudia, nam omne gaudium est ex affectione seu ex amore. Inde est quod in omni loquela angelica sit quidam concentus. (Sed haec melius sciri et concludi possunt ex illis quae in opere De Caelo et Inferno dicta et ostensa sunt; quod nempe cogitationes et affectiones angelorum vadant secundum formam caeli, n. 200-212, et 265-275; et quod inde quidam concentus sit in loquela eorum, n. 242; tum quod sonus loquelae angelorum correspondeat eorum affectionibus, et articulationes soni, quae sunt voces, correspondeant ideis cogitationis quae ex affectione, n. 236, 241; et praeterea in Arcanis Caelestibus, n. 1648, 1649, 2595, 2596, 3350, 5182, 8115.) Inde patet quod harmonicum cantus et quoque quod ars musica possit exprimere affectionum varia genera, et applicari rebus, sit ex spirituali mundo, et non ex naturali, ut creditur (de qua re etiam videatur in opere De Caelo et Inferno 241).
[2] Ex hac causa est quod plura instrumentorum musicorum genera apud gentem Judaicam et Israeliticam in cultu sancto adhibita fuerint, quorum quodlibet applicatum erat affectionibus boni caelestis, et affectionibus boni spiritualis, et inde gaudiis, de quibus evangelizabatur: instrumenta chordacea applicata erant affectionibus boni spiritualis, et instrumenta inflatoria affectionibus boni caelestis; quibus etiam adjungebatur cantus cum canticis, per quae convenientiae rerum cum sonis affectionum formabantur. Omnes psalmi Davidis erant tales; quapropter dicuntur "Psalmi" a psallere, et quoque "Cantica." Ex his quoque constare potest, unde est quod dicatur quod quatuor Animalia et viginti quatuor seniores habuerint citharas, et quoque cecinerint hoc canticum.
[3] Quod "cantus" et "canere canticum" significent agnitionem et confessionem ex gaudio cordis, constat ex his sequentibus:
Apud Esaiam,
"Dices in die illo, Confitebor Jehovae, .... Deus salutis meae, confidam, non timebo, quia robur meum, et canticum Jah Jehovah, fuit mihi in salutem: tunc haurietis aquas ex fontibus salutis; et dicetis in die illo, Confitemini Jehovae, invocate nomen Ipsius, .... cantate Jehovae, .... exclama et jubila, habitatrix Zionis, quia magnus in medio tui Sanctus Israelis" (12:1-6);
describitur ita confessio ex gaudio cordis propter adventum Domini, et Divinam Ipsius potentiam salvandi genus humanum: quod confessio sit, patet, nam primo dicitur, "Confitebor Jehovae", et quoque dein, "Confitemini Jehovae"; confessio quod Dominus ex Divina potentia salvaturus sit genus humanum, describitur per haec, "Deus salutis meae, confidam, non timebo, quia robur meum, .... fuit mihi in salutem: tunc haurietis aquas ex fontibus salutis ...in die illo ...; magnus in medio tui Sanctus Israelis": "in die illo" est quando Dominus venturus; "Sanctus Israelis" est Dominus: gaudium inde, quod est gaudium confessionis, describitur per "Cantate Jehovae, exclama et jubila, habitatrix Zionis"; "habitatrix" et "filia Zionis" est ecclesia ubi Dominus colitur: "canticum Jah" ibi significat celebrationem et glorificationem Domini.
[4] Apud eundem,
"Cantate Jehovae canticum novum, laudem Ipsius, extremitas terrae; .... extollant vocem desertum et urbes ejus, .... cantent habitatores petrae, e capite montium clament" (42:10, 11);
agitur etiam ibi de adventu Domini, ac de instauratione ecclesiae apud illos qui extra ecclesiam fuerunt, seu apud illos ubi non Verbum fuit, et Dominus non prius notus: "cantare canticum novum", significat confessionem ex gaudio cordis; "cantare laudem, extremitas terrae", significat confessionem illorum qui remoti ab ecclesia ("extremitas terrae" est ubi id quod ecclesiae est desinit esse, "terra" est ecclesia); "desertum et urbes ejus" quae extollent vocem, significat illos apud quos non bonum quia non verum, quod tamen desiderant; "habitatores petrae" significant bonum fidei illis; "caput montium" significat bonum amoris illis; "cantare" et "clamare" significat inde confessionem ex gaudio animi et cordis.
[5] Apud eundem,
"Consolabitur Jehovah Zionem consolabitur omnes vastitates ejus, et ponet desertum ejus sicut Eden, solitudinem ejus sicut hortum Jehovae, laetitia et gaudium invenietur in ea, confessio et vox cantus" (51:3; 52:8, 9);
etiam haec de adventu Domini, et de instauratione ecclesiae quae tunc vastata seu deperdita fuit: per "Zionem" significatur ecclesia ubi Dominus colendus est; per "vastitates ejus" significantur defectus veri et boni ex non cognitionibus; per "ponere desertum sicut Eden, et solitudinem sicut hortum Jehovae", significatur quod verum et bonum illis erit in abundantia; ("desertum" dicitur ubi non bonum, et "solitudo" ubi non verum, "Eden" significat bonum in abundantia, et "hortus Jehovae" significat verum in abundantia;) quia "cantus" et "canticum" significant confessionem ex gaudio cordis, ideo dicitur "laetitia et gaudium in ea, confessio et vox cantus" ("vox cantus" est canticum).
[6] In Threnis,
"Seniores a porta cessarunt, juvenes a cantu, cessavit gaudium cordis nostri" (5:14, 15);
"Seniores a porta cessarunt", significat quod illi qui in veris ex bono, seu abstracte vera ex bono per quae intromissio in ecclesiam, non sint; "juvenes a cantu cessarunt" significat quod ipsa vera deprivata sint affectione sua spirituali, et inde suo gaudio; et quia hoc significatur, ideo dicitur "Cessavit gaudium cordis nostri."
[7] Apud Ezechielem,
"Cessare faciam strepitum canticorum tuorum, et vox cithararum non audietur amplius" (26:13);"
strepitus canticorum" significat confessionum gaudia; "vox cithararum" significat laetitias ex veris et bonis spiritualibus.
[8] Apud Davidem,
"Jehovah robur meum, .... et adjuvor, exultat cor meum, et cantico meo confitebor Ipsi" (Psalms 28:7):
quia canticum significat confessionem ex gaudio cordis, ideo dicitur "Exultat cor meum, et cantico meo confitebor Ipsi."
[9] Apud eundem,
"Cantate justi in Jehovah, .... confitemini Jehovae in cithara, in nablio decachordii psallite Ipsi, cantate Ipsi canticum novum, reddite egregie pulsare cum clangore" (Psalms 33:1-3):
quoniam gaudium cordis est ex amore caelesti et ex amore spirituali, ideo dicitur "Cantate justi in Jehovah, confitemini Jehovae in cithara, in nablio decachordii psallite Ipsi"; "cantate justi" dicitur de illis qui in amore caelesti sunt, "confitemini in cithara et psallite in nablio" de illis qui in amore spirituali; (quod "justi" dicantur qui in amore caelesti sunt, videatur supra, n. 204(a), et quod "cithara" et "nablium" praedicentur de illis qui in bono spirituali, etiam supra, n. 323 (a, b);) et quia canticum est confessio ex gaudio oriundo ex illis amoribus, ideo dicitur "Confitemini Jehovae, cantate Ipsi canticum novum"; exaltatio gaudii ex plenitudine significatur per "Reddite egregie pulsare cum clangore."
[10] Apud eundem,
"Laudabo nomen Dei cantico, et magnum faciam Ipsum confessione" (Psalms 69:31 [B.A. 30]):
apud eundem,
"Quando ivero cum illis ad Domum Dei, cum voce cantus et confessionis, multitudine feriante" (Psalms 42:5 [B.A. 4]);
apud eundem,
"Confitemini Jehovae, invocate nomen Ipsius, .... cantate Ipsi, psallite Ipsi" (Psalms 105:1, 2; Psalms 149:1);
apud eundem,
"Confitebor Jehovae juxta justitiam Ipsius, et cantabo nomen Jehovae altissimi" (Psalms 7:18 [B.A. 17]);
apud eundem,
"Paratum est cor meum, [Deus,] cantabo et psallam; excita te gloria mea, excita te cithara et nablium, .... confitebor Tibi inter gentes, Domine, psallam Tibi inter populos" (Psalms 57:8-10 [B.A. P7-[9]):
quia "cantare canticum" significat confessionem ex gaudio cordis, ideo in illis locis dicitur utrumque, "confiteri" et "cantare", "confessio" et "canticum", "vox cantus" et "confessionis."
[11] Ubi agitur de adventu Domini, dicitur "canticum novum", et quod "gauderent" et "exultarent" terra, mare, ager, silva, arbores, Libanus, desertum, et plura, ut in sequentibus his locis:
Apud Davidem,
"Cantate Jehovae canticum novum; .... clangite Jehovae omnis terra; personate, jubilate et cantate, .... cithara et voce cantus, tubis et voce buccinae, clangite coram Rege Jehovah; sonitum edat mare, et plenitudo ejus, orbis et habitantes in eo, flumina plaudant manu, una montes jubilent" (Psalms 98:1, 4-8);
apud eundem,
"Cantate Jehovae canticum novum, cantate Jehovae omnis terra, cantate Jehovae, benedicite nomini Ipsius, evangelizate de die in diem salutem Ipsius; .... laetabuntur caeli et gaudebit terra, commovebit se mare et omnis plenitudo ejus, exultabit ager, et omne quod in eo; tunc cantabunt omnes arbores silvae" (Psalms 96:1, 2, 11, 12);
apud eundem,
"Cantate Jehovae canticum novum, laudem Ipsius in coetu sanctorum; laetetur Israel in factoribus suis, filii Zionis [exultent] in Rege suo, laudent nomen Ipsius in chorea, cum tympano et cithara psallant Ipsi" (Psalms 149:1-3);
apud Esaiam,
"Cantate Jehovae canticum novum, laudem Ipsius extremitas terrae, .... extollant vocem desertum et urbes ejus" (42:10, 11);
apud eundem,
"Cantate caeli, quia fecit Jehovah; jubilate inferiora terrae, personate montes cantu, silva et omnis arbor in ea, quia redemit Jehovah Jacobum, et in Israele gloriosum Se exhibuit" (44:23; 49:13).
In illis locis agitur de Domino, Ipsius adventu, et de salvatione per Ipsum; et quia haec ventura erant, ideo dicitur "canticum novum": gaudium ex eo describitur non modo per "cantare", "psallere", "personare", "jubilare", "plaudere", sed etiam per varia instrumenta musica, quae sono concordabant; tum etiam quod "simul gauderent", "exultarent", "jubilarent", "cantarent", "plauderent", "clamarent" flumina, mare, ager, silvae, arbores ibi, Libanus, desertum, montes, et plura. Quod de illis similia dicantur, est quia illa significant talia quae ecclesiae sunt, et ideo talia quae apud hominem ecclesiae; "flumina" illa quae intelligentiae sunt, "mare" illa quae scientiae concordantia cum veris et bonis, "ager" bonum ecclesiae, "silvae" vera naturalis hominis, "arbores" cognitiones, "Libanus" verum et bonum spirituale, "desertum" desiderium veri ut inde bonum, "montes" bona amoris: haec omnia dicuntur "cantare, ""personare", "jubilare", "clamare" et "plaudere", quum illa e caelo sunt, tunc enim gaudium caeleste in illis est, et per illa in homine; nam homo non in caelesti gaudio est nisi illa quae apud illum, quae sunt vera et bona, sint e caelo; inde gaudium cordis quod vere gaudium, et gaudium hominis apud quem illa: inde constare potest unde est quod de illis simile dicatur quod de homine, nempe quia in illis est gaudium et per illa apud hominem. Tale gaudium est in omni bono spirituali et caelesti, et inde apud illos apud quos illa bona sunt; influit enim caelum cum suo gaudio, hoc est, Dominus per caelum, in bona et inde vera quae ab Ipso apud hominem, et per illa in hominem, et non in hominem expertem illis aut vacuum. Illa bona et inde vera sunt quae ex influxu e caelo exultant, jubilant, personant, cantant, psallunt, hoc est, gaudent, et inde cor hominis.
[12] Quoniam variae affectiones boni et veri sunt, et singulae conveniente sono se edunt, ideo in Verbo varia instrumentorum genera memorantur, imprimis apud Davidem, per quae similes affectiones significantur. Qui novit sensum internum Verbi, et simul instrumentorum ibi nominatorum sonos, is scire potest quaenam affectio ibi significatur et describitur. Angeli hoc sciunt ex sola nominatione illorum et simul ex re suis vocibus ibi descripta, cum homo legit Verbum:-Ut pro exemplo, apud Davidem,
"Omnes populi clangite manu, concinite Deo Voce cantus; .... ascendit Deus cum clangore, Jehovah cum Voce buccinae; canite Deo, canite Regi nostro, .... quia Rex omnis terrae Deus, canite maskil" (Psalms 47:2, 6-8 [B.A. 1, 5-[7]);
apud eundem,
"Viderunt gressus tuos, Deus, gressus Dei mei, .... processerunt cantantes, post pulsantes, in medio virginum tympanizantium" (Psalms 68:25, 26 [B.A. 24, [25]);
apud eundem,
"Jubilate Deo robori nostro, acclamate Deo Jacobi, extollite cantum, et date tympanum, citharam jucundam cum nablio, clangite in mense buccina" (Psalms 81:2-4 [B.A. 1-3]);
apud eundem,
"Laudate De .... cum clangore buccinae .... cum nablio et cithara, .... cum tympano et chorea, .... cum fidibus et organo, .... cum cymbalis soni, .... cum cymbalis clangoris" (Psalm. 150 [1,] 3-5).
Omnia instrumenta ibi nominata significant affectiones, unumquodvis suam, et hoc ex concordantia soni illorum; sunt enim affectiones quae producunt varietates sonorum apud homines, unde etiam ex sonis affectiones cognoscuntur, ut supra in hoc articulo dictum est.
[13] Addam his arcanum: angeli qui in caelo constituunt regnum caeleste Domini, hauriunt sensum internum Verbi ex sola affectione hominis cum legit Verbum, resultante etiam ex sono vocum in lingua originali; angeli autem qui in regno spirituali Domini sunt, hauriunt sensum internum ex veris quae continent voces; inde ex regno caelesti est gaudium cordis homini qui in affectione spirituali est, et ex regno spirituali confessio ex illo gaudio. Soni instrumentorum musicorum, quae ibi nominata sunt, elevant affectionem, et vera formant illam: quod ita sit, etiam periti artis musicae sciunt. Ob illam causam psalmi Davidis dicuntur "Psalmi" a psallere, et quoque "Cantica" a canere; psallebantur enim et canebantur cum adjunctis sonis variorum instrumentorum.
Quod "Psalmi" ab ipso dicantur, notum est, quoniam plerique ita inscripti sunt; qui autem dicuntur "Cantica", sunt sequentes: Psalms 18:1; Psalms 33:1, 3; Psalms 45:1; Psalms 46:1; Psalms 48:1; Psalms 65:1; Psalms 66:1; Psalms 67:1 Psalms 68:1; Psalms 75:1; Psalms 76:1; [Psalms 83:1;] Psalms 87:1; Psalms 88:1 ; Psalms 92:1; Psalms 96:1; Psalms 98:1; Psalms 108:1; Psalms 120:1; Psalms 121:1; Psalms 122:1; Psalms 123:1; Psalms 124:1; Psalms 125:1; Psalms 126:1; Psalms 127:1; Psalms 128:1; Psalms 129:1; Psalms 130:1; Psalms 131:1; Psalms 132:1; Psalms 133:1; Psalms 134:1.
Plura de cantu et de cantico ex Verbo adduci possent, et ostendi quod significent confessiones ex gaudio cordis, sed relinquuntur ob pluralitatem; sufficiunt quae adducta sunt.